Vinh Phuc Communal House

5.0Free

Introduction

Relic ranking level: Vinh Phuc Communal House was ranked at City level under Decision No. 844/QĐ-UBND dated 25/02/2026 of the Hanoi City People's Committee

1. Historical events, figures, and characteristics of the relic

Based on the divine records and royal edicts still kept at the relic and the accounts of elderly villagers, Vinh Phuc Communal House worships the Three Great Princes of the Hung era. They are Trieu Lang, Than Lang, and Gia Lang. Their legend can be summarized as follows:

The three lords were originally sons of Mr. Hung Chieu Cong (an elder brother of King Hung), a quan lang of Yen Son district, and Mrs. Nguyen Kim Nuong, a resident of Vinh Phuc camp. They were kind and virtuous, but after more than 50 years together they still had no heir, so the couple took their wealth and goods to help the poor everywhere as charity. After three or four years of this, Heaven was moved. One day, a storm suddenly darkened the sky, and the Tich Giang River roared like thunder. The next morning, he went out and saw a deep pool three or four truong deep in front of the palace. That night, Chieu Cong dreamed that three men of unusual appearance came in from the pool. One called himself Trieu, one Than, and one Gia, sons of Lac Long Quan and Au Co. The three brothers guarded the Mao Khe stream and, by command, came to be sons of Chieu Cong. Before he heard all the words, he awoke and knew he had been dreaming. From then on, Mrs. Nguyen Thi became pregnant, and on the 2nd day of the 5th month of the Nam Thin year she gave birth to a sac that opened into three sons of extraordinary bearing. Chieu Cong, recalling the dream, named the first Trieu, the second Than, and the third Gia. When the three boys turned three, Chieu Cong was invited by the king to court. He and his wife took the three children to court to pay respects to the king. King Hung saw the three boys’ unusual appearance and asked about the matter; Chieu Cong reported the dream, and the king, knowing the three were water deities reborn, kept them in the palace to raise. When they were 12, a teacher was found for them. Three years later, the three had mastered letters and martial arts. When they were 18, their father died, and the three returned to their homeland to hold his funeral. Two years later their mother also died.

Three years later, the country was invaded by the Yin enemy, the Stone Spirit Thach Linh, based at Chau Son mountain. Facing danger, King Hung set up an altar to report to Heaven, Earth, and the hundred deities. Three days later, dark rainstorms appeared and a stranger over 9 thuoc tall appeared sitting on the main road, talking and laughing, stamping his feet and waving his arms. Finding this strange, someone reported it to the king, who invited him into the altar and asked how the enemy would fare. The stranger calculated a hexagram and said: in the country there are three water deities, Trieu, Than, and Gia; the king should order the three brothers to lead troops to besiege the enemy first, and afterward seek a man in the world, and the enemy need not be feared. Having spoken, the man vanished; the king knew he was Long Quan. King Hung then ordered a unit to receive the three lords and advance first to check the enemy, while the king sent envoys to recruit men to help the country. One day, an envoy reached Phu Dong village, Vu Ninh district, Kinh Bac route, and recruited Saint Giong. Saint Giong joined the three lords in one battle, captured and beheaded Thach Linh Spirit, and the enemy troops were scattered. After defeating the enemy, Saint Giong rode his horse up Soc Son mountain and flew back to heaven; the king conferred on him the title Phu Dong Thien Vuong. The three lords Trieu, Than, and Gia returned to court and were offered high positions, but they asked to return to Yen Son district and Dai Phu palace. The king granted them revenues in Yen Son district; afterward the two lords went to two camps, Vinh Phuc and Dai Phu, to teach the people farming. One day the three lords went to the Mao Khe stream at Tan Vien mountain and pointed, saying this is our brothers’ home. Having spoken, suddenly dark rainstorms arose, river water rose, and the three lords went down into the stream and transformed; that day was the 10th day of the 7th month. Hearing the news, local people sent a petition to the king; the king conferred on Lord Trieu the title First Linh Khe Great Prince, on Lord Than the title Second Linh Khe Great Prince, and on Lord Gia the title Third Linh Khe Great Prince, and the edict was sent to Liep Ha village, where the two camps Dai Phu and Vinh Phuc built shrines to worship them.

At Vinh Phuc Communal House, the second lord is worshipped; at Dai Phu Communal House, the first lord; and at Bai Noi Communal House, the third lord.

Currently, Vinh Phuc Communal House still preserves 07 royal edicts conferring titles on the second lord. The edict of the 6th Tu Duc year (1853) reads: “Edict to the deity Thanh Hoang Gia Tam Lang. You were originally granted the beautiful title Hau Huong Mau Liet Bac Dat; the deity has merit in helping the country, sheltering the people, and is brilliantly efficacious. Now We succeed to the throne, mindful of the deity’s merit, and therefore confer the additional beautiful title: Hau Huong Mau Liet Bac Dat Don Ngung, permitting Vinh Phuc village, Liep Ha commune, Yen Son district to worship as before. May the deity shelter and protect the good people.”

The edict of the 33rd Tu Duc year (1880) reads: “Royal edict to Vinh Phuc village, Liep Tuyet commune, Yen Son district, Son Tay province, which from before has worshipped the deity with the beautiful title Hau Huong Mau Liet Bac Dat Don Ngung Thanh Hoang Gia Tam Lang. According to rites, successive dynasties have granted edicts permitting the commune’s people to worship. In the 31st Tu Duc year (1878), on the occasion of Our 50th birthday, We issued a precious decree and extended grace throughout the region, with very solemn ceremonies of commendation. Now the commune’s people are permitted to worship as before to remember the great ceremony and to expand worship. Obey the command!”

The edict of the 2nd Dong Khanh year reads: “Edict to the deity Hau Huong Mau Liet Bac Dat Don Ngung Thanh Hoang Gia Tam Lang. You have merit in helping the country, sheltering the people, and are brilliantly efficacious. According to rites, successive dynasties have issued edicts kept at the place of worship. Now We succeed to the throne, remembering the deity’s merit, and therefore confer the additional beautiful title: Duc Bao Trung Hung. Permit Vinh Phuc village, Liep Tuyet commune, Yen Son district, Son Tay province to worship the deity as before. May the deity protect and shelter all the people!”

The edict of the 9th Khai Dinh year (1924) reads: “Edict to Vinh Phuc village, Liep Tuyet commune, Quoc Oai prefecture, Son Tay province, which from before has worshipped the deity originally granted the title Hau Huong Mau Liet Bac Dat Don Ngung Thanh Hoang Gia Tam Lang, a revered deity. You have merit in helping the country, sheltering the people, and are brilliantly efficacious. According to rites, successive dynasties have granted edicts permitting the commune’s people to worship. Now on the occasion of the great ceremony celebrating Our 40th birthday, We have issued a precious decree and extended grace throughout the region; the ceremonies of commendation are very solemn, so We confer the additional beautiful title Tinh Hau, rank of Middle-grade deity. Now the commune’s people are permitted to worship according to the rites to remember the deity’s merit.”

More Other places

Other placesVerified
Gioi Duc Pagoda (Hong An Temple)
Ung Hoa Commune
5.0

Story

012. Cultural and religious activities associated with the relic

Since ancient times, Vinh Phuc village has held two festivals each year: the 12th day of the 5th month (the deity’s birthday) and the 10th day of the 7th month (the deity’s transformation day).

- Preparation work began beforehand, chaired by the village head and the Council of Notables, after which specific tasks were assigned to the giap. An important and spiritually meaningful rite is the Moc Duc ceremony. This rite is performed by the chief celebrant. The water for the rite is taken from the village well, using a red cloth. After the rite, the water is poured on trees around the communal house.

- Offerings include pigs, chickens, glutinous rice, incense and lamps, tea and wine, prepared by the giap. The pig is separately raised by one family responsible for the pen, which must be kept clean.

- The oration was formerly written by the village head and kept at home; after writing, it was carried to the communal house and placed on the altar. Before reading the oration, someone presented the oration. The content of the oration consists of prayers and praise of the merit of the Tutelary Deity, praying for national prosperity and peace, favorable weather, and good harvests.

- The ritual team consisted of 15 people; the chief celebrant wore red, and the members wore blue. After the sacrifice came the palanquin procession around the village.

The village elders say that in the past, when the population was sparse, the festival was held on the 12th day of the 5th lunar month. However, for about ten years now, the villagers have taken the 27th day of the 10th lunar month as the traditional village festival because the climate at this time is cool and favorable for sacrificial rites, palanquin processions, and folk games.

Other festivals: In addition to the main festivals of the year, the relic also holds festivals such as the new rice ceremony, Tet Nguyen Dan, Thuong Nguyen, entering summer, leaving summer, the full moon of the 7th month, etc.; the festival board and the people all make offerings to the saints, praying for good things.

023. Construction date and restorations and repairs

There is currently no documentary record of the exact date when the relic was first built. Therefore, to determine a relative date for the communal house, we temporarily rely on the following data:

- Based on physical traces still remaining on the architecture, namely the dragon-nest carvings, “long nghe gathering,” “father and son dragons” on the central bay’s truss, the dau du, con chong, altar niche, dragon throne, procession palanquin, and some Le-era roof tiles still remaining, combined with the reminiscences of the elders, it can be judged that the communal house was first built around the late 17th or early 18th century.

The village elders say that in the past, in front of the Nghi Mon there was a Tac Mon (screen). Later the screen was removed because of road building and stone collection for flood control. The communal house formerly had wooden floors on both sides, with the central bay left as the boat hold. Around 1960, the communal house floor was dismantled to get wood to make water wheels for flood and waterlogging control.

During the resistance war against the French, the rear sanctuary of the communal house was a station for local guerrillas; some people took part in activities at the communal house, such as martyr Do Van Sac, the commune team leader, and Mr. Nguyen Van Lieu, a martyr. During the resistance war against the Americans for national salvation, Vinh Phuc Communal House was used as a school; the two rows of Ta and Huu moc of the communal house were used as fertilizer storage for the cooperative. Later, due to damage, the Huu moc was dismantled around 1971-1972, and the remaining Ta moc house was used as a rice store.

In 1994-1995, the communal house was repaired, some columns in the Dai Bai were replaced, the beams and purlins in the Ta moc were replaced, and a stele house was built; in 2006 the Nghi Mon was rebuilt. In addition, local people still carry out minor repairs and re-tile the roof to prevent leaks every year.

034. Overall introduction to the relic

Vinh Phuc Communal House is located in Chua hamlet, in the middle of the village. The communal house was built facing southeast, with a very large communal pond in front; around the relic is a densely populated residential area. The overall architectural works of Vinh Phuc Communal House today include: Nghi Mon, Ta moc, the stele house, and the Dai dinh hall with a “Nhat” character structure. Surrounding the relic is a wall system defining the boundary between the relic and the adjacent area.

Communal pond: Located in front of the communal house opposite the Nghi Mon gate, the pond has a very large area; its surroundings have been embanked and a railing built above.

Ceremonial gate: It is designed in the four-pillar style, including two main pillars and two smaller pillars. On top of the two main pillars are four phoenixes with their tails joined together forming a stylized gourd. The phoenixes are shown as if flying out, very gracefully; below the gourd are four tiger masks facing four directions, and the lantern panels are embossed with the four sacred creatures and four precious plants; the three faces of the pillar bodies are shaped into panels with frames bearing Chinese couplets. On the two side pillars, the tops are decorated with a pair of nghe looking slightly outward, meaning to control the pilgrims’ souls before they enter to worship the Saint; below, the bodies of the pillars all have frames bearing Chinese couplets.

On both sides of the main gate are two cannon gates built in the two-tiered chong diem style with 8 curved roof corners; on the top ridge is a gourd shape, on both sides are kìm heads, the 8 roof corners are stylized dragon-leaf guards, and between the upper and lower roof tiers the outer face is decorated with a horizontal plaque depicting the story of Tang Monk going to fetch scriptures; on both sides of the low walls are two horses, seals, and four precious plants; the cannon gate roof is covered with imitation tubular tiles.

Ta moc: It is the house row on the right side of the communal house yard (formerly there was also a Huu moc, but this building was dismantled in 1972 due to damage). Ta moc is a five-bay, two-wing house built with closed gable walls, roofed with nose-shaped tiles mixed with di tiles; in front are two doors and two windows; the walls are built of brick and laterite (at the two gables). The frame consists of 6 wooden trusses, smoothly planed and tightly joined, structured in the style of “upper stacked truong and giap chien – lower ke ngoi – bay” on a plan of two rows of brick column bases, with a floor paved with Bat tiles mixed with chi bricks.

Stele House: It is placed on the left, in the same direction as the communal house. The Stele House is actually the location of the former Huu moc; it has a square-house structure, with a dao-style roof but cast in concrete and covered with tiles; four sides are left open and there is a three-step stair system for going up and down. The roof is supported by four round concrete columns. Inside, a worship platform is built to display a tray of offerings, candlesticks, incense bowls, and a stone stele bearing the names of the martyrs of Vinh Phuc village who sacrificed their lives in the nation’s resistance wars for national salvation.

Great Hall: The Dai dinh hall has a “Nhat” character structure. From the yard up to the Dai dinh, one must pass through 3 steps bordered with red bricks; the communal house yard is paved with Bat tiles. The Dai dinh consists of 3 bays and 2 wings in the four-curved-roof style; the two roof gables are two leaf kìm heads; the three central bays open with folding doors “upper lattice, lower panel,” and the two side bays have wooden partitions but above are window-like lattice panels. The walls of the two wings are built of laterite – a characteristic of the old Xứ Đoài region.

Inside, the Dai dinh frame is made of wood, including 4 trusses structured in two forms: the two trusses of the gable bays are structured in the style of “upper stacked truong with two children – lower ke – bay” on a plan of 4 rows of column bases; the two trusses of the central bays are structured in the style of “upper stacked truong with two children – lower con – bay” on a plan of four rows of column bases, with a floor paved with ancient Bat Trang tiles.

The notable part of the Dai dinh architecture is that it still preserves some corner trusses, dau du, and dragons carved in relief and openwork with traditional themes such as father and son dragons, dragon nests, and long nghe gathering, very distinctive. The dragons and nghe are depicted by the artisans in many aspects with folk-inspired associations, amusing and gentle with humorous smiles and very refined blades and spears. The dragons and nghe are personified with curved lips, revealing teeth holding a pearl. Father dragons and baby dragons entwine with blades, spears, and curling clouds, looking very lively.

Besides, there is a carved panel with the theme “father and son dragons,” but all are oriented toward the chrysanthemum flower at the center, symbolizing the universe, clouds and rain, thunder and lightning, to pray for favorable weather, harmonious winds, and the birth and growth of all things. These carvings date artistically to the 18th century, the Le Trung Hung period.

045. Arrangement of worship objects in the relic

In the central bay of the Great Hall is a suspended alcove; above the alcove is a carving from the Le Trung Hung period; above it hangs a horizontal plaque reading “Long live the Holy Palace”; inside the alcove are arranged a dragon throne, memorial tablet, worship chair, tray and stand, candlesticks, writing rack, and royal edicts.

Outside, a wooden incense table is placed, on which are arranged an incense bowl, tray and stand, candlesticks, water vessel, and incense burner. On both sides, the columns hang with couplets in Chinese characters. In the right bay are a set of Bat cong palanquin and Long dinh, bronze gongs...

056. Value of Vinh Phuc Communal House Relic

- In terms of culture, science, and history: Vinh Phuc Communal House is a relic founded in the Le Trung Hung period, located within the famous complex of communal house – pagoda – van chi of Vinh Phuc village since ancient times, which has enriched and added the distinctive and unique values of the old Doai cultural region. The tutelary deities worshipped here have always silently protected the country’s peace and the people’s safety, and the villagers’ life in peace, prosperity, and sufficiency; all things are born and develop.

The communal house is the center of spiritual and cultural activities of the village community, a place preserving the fine traditional cultural values of the locality, and a place displaying rustic talent. The communal house roof is where the national soul and national essence of the people are kept.

- In terms of architecture – art: Over time and through historical and social changes, the scale and appearance of the communal house have changed considerably compared with when it was first built. However, basically it still preserves the architectural style of the Le Trung Hung period through the structure of the roof trusses, side trusses, and especially the carved panels on the side trusses, beam ends, and blocks with themes such as “father and son dragons,” “long nghe gathering,” “dragon nest,” “dragon rising to clouds,” truly skillfully with elaborate and refined raised and openwork carving; each carving has its own style of expression, reflecting the boundless associative thinking of the old artisans in creating works left for posterity. Dragons and nghe are personified with gentle smiles and curved lips full of folk character, cheerful and joyful. All seem to convey the rustic thoughts of many classes of laborers through the village communal house architecture, reflecting the peaceful and serene life of ancient farmers; at the same time, to some extent reducing Confucian philosophical ideas in the common space of the village communal house roof.

In particular, Vinh Phuc Communal House still preserves a diverse and rich system of relics in terms of types and materials such as wooden objects, ceramics, bronze objects, and paper objects with typical historical-cultural, sculptural, and fine-art value, such as: y mon, thrones – memorial tablets – Bat cong palanquin dating to the 18th century, royal edicts, horizontal plaques, and couplets dating artistically to the Nguyen period... with delicate, meticulous, and soaring carvings bearing the meaning of praying for water sources and good harvests of ancient wet-rice farming residents. These relics are not only the “soul” of the relic, making it sacred and complete with the full functions of a historical-cultural relic, but also help researchers determine the founding date of the relic as well as its restorations and embellishments in the course of history.

Vinh Phuc Communal House is located in the peaceful, airy space of the Vietnamese countryside with all the elements: banyan tree, well, and communal courtyard. The communal house is truly worthy of being a place for visitors to sightsee and worship when coming to the Vinh Phuc countryside rich in cultural and historical traditions, and an address mentioned by students of universities and researchers of architecture, culture – history, and tourism in research works when studying traditional village communal houses in the Northern Delta region.

Vinh Phuc Communal House

Introduction

More Other places

Gioi Duc Pagoda (Hong An Temple)

Story

012. Cultural and religious activities associated with the relic

023. Construction date and restorations and repairs

034. Overall introduction to the relic

045. Arrangement of worship objects in the relic

056. Value of Vinh Phuc Communal House Relic

Hai Giac Pagoda

Phuong Bang Pagoda (Hung Long)

Sung An Pagoda, also known as Sung Khang Pagoda (Dong Ba Pagoda)

Introduction

More Other places

Gioi Duc Pagoda (Hong An Temple)

Story

01|2. Cultural and religious activities associated with the relic

02|3. Construction date and restorations and repairs

03|4. Overall introduction to the relic

04|5. Arrangement of worship objects in the relic

05|6. Value of Vinh Phuc Communal House Relic

Hai Giac Pagoda

Phuong Bang Pagoda (Hung Long)

Sung An Pagoda, also known as Sung Khang Pagoda (Dong Ba Pagoda)

012. Cultural and religious activities associated with the relic

023. Construction date and restorations and repairs

034. Overall introduction to the relic

045. Arrangement of worship objects in the relic

056. Value of Vinh Phuc Communal House Relic